Prayer as an Important Aspect of Our Spiritual Life
By Monk Moses
The life of prayer, which we shall discuss, is one part of a much
broader topic spiritual life in general the life in Christ, spiritual
ascension, the way to sanctification and deification. Combined with
personal inner purification and a regular sacramental life, a life
of prayer will help significantly in the regeneration of the faithful
during this difficult period in which we live.
The content of this discussion is not the property of the author.
It consists primarily of material borrowed from the abundant resources
bequeathed to us as an inheritance by the holy Fathers. Also included
are precious morsels gathered eagerly from the spiritual dinner
table of contemporary elders of Mt. Athos.
There are many stations or steps in the journey of prayerful spiritual
ascent. We shall briefly address some of the more significant ones
related to our topic.
Study is one of the very first steps. In the austere monastic rule
of St. Pachomios one of the canons requires that novice monks be
taught reading and writing by older monks, to assist them in their
study of Sacred Scripture. Father Theodoros of Thebes, a disciple
of St. Pachomios, made the following observation about his monastic
life:
"Neither in our heart nor in our mouth had we anything other
than the word of God alone, and we did not feel that we were living
on earth but were celebrating in heaven."
The mind learns that with which it is preoccupied. If one is preoccupied
during the entire day with the lives of others, he derives no benefit
for himself. Through unbridled curiosity and idle discussion, particularly
where the sins of others are addressed with satisfaction and interest,
we stimulate and arouse our own passions. It has been observed that
people who are scandalmongers, who gossip, and who defend morality
by accusing others, usually have very serious problems themselves.
Preoccupation with vain things and malicious conversations are to
be avoided; they can totally incapacitate the spirit of prayer.
Study will help in our effort to pray by arousing our forgotten
powers, by strengthening and invigorating us. In this vein Father
Isaias instructs us:
"When you arise in the morning, before you begin your work,
study the words of God. When you have the words of God as your
constant companion, you will not be preoccupied with worldly matters,
you will not be troubled, you will not sin."
St. Ephraim the Syrian, who incidentally was described by St. Gregory
of Nyssa as having Sacred Scripture as his only nourishment, adds
this:
"The words of God refresh the heat of the soul. Suckle the
words of God like an infant so that you may grow."
For one who desires to live the life of prayer daily nourishment
from Sacred Scripture is indispensable. Study of the Bible expedites
the intervention of God in our life. And it is good for such study
to precede prayer. In addition to Sacred Scripture, particularly
Psalms, the life of the saint of the day and a selected ascetic
text from the Fathers can provide relief from the confusion and
distress of the day, and help us prepare to surrender to God. And
let it be emphasized that God is not to be dealt with in a few minutes
out of the entire twenty-four hour period. God is for the entire
day. His abiding presence should accompany us continuously so that
all our activities are a preparation for the sacred hours when we
embrace God. And, in turn, these sacred hours of prayer will strengthen
us for the struggles that follow.
Everything flows calmly under the watchful eye of God, who blesses
and sanctifies us. And if we transgress he may intervene austerely
to bring us back to our senses. Let us, therefore, always remember
him.
Liturgical books - the horologion, psalter, menaia,
triodion,pentekostarion, parakletiki - are not only for the
lectern in church but also for the prayer room in our home. These
books offer great assistance to our spiritual life. It is a beautiful
thing when one comes to love these books and makes them daily companions
even if only for an abbreviated Orthros or a few hymns from Vespers,
the Compline, or the Salutations to the Theotokos.
The Church has designated particular prayers for important events
in our lives such as birth, sickness, engagement, marriage and death,
as well as for various other occasions, such the opening of a home,
the beginning of a business, or the start of a professional career.
The Church has also designated prayers for prescribed hours of the
day.
St. John Chrysostom, commenting on prayer before and after meals,
notes that among the reason for these prayers are the following:
that we also remember the nourishment of the soul; that we avoid
intoxication and over-indulgence; that we develop the discernment
of moderation; and that we express our gratitude to God for his
gifts.
At prescribed times the Church gathers in common prayer and worship.
The prayers of many faithful who have gathered are more readily
received and heard by God he is particularly attentive to such petitions.
To help us receive the full benefit of ecclesiastical gatherings
let us pay close attention to these words of St. Symeon the New
Theologian:
"Stand in church as if you are in heaven together with the
angels, and consider yourself unworthy to be praying together
with your brothers. And be vigilant not to be looking back and
forth to observe the brothers and sisters, how they are standing
or chanting, but observe only yourself, your chanting and your
sins."
St. Paul noted that he who is happy should sing. Psalmody - spiritual
song -Â is not only for church services, but for any circumstances
that permit. We can chant aloud or silently, individually or as
a group, before and after prayer, and even during intermissions.
According to Diadochos, bishop of Photiki, in addition to the familiar
ecclesiastical psalmody, we also have another psalmody which comes
from an overflow of joy, powerful and moving, with a prayerful disposition.
This psalmody, when moved by the Holy Spirit, is accompanied by
delight of the heart, spiritual tears and incredible joy.
Returning to the preparatory aspects of prayer, let us note the
words of St. Athanasios in his treatise on virginity: "The believer
who is dedicated to God must be found with the Book in his hands
when the sun rises." He also provides instructions for the hours
of the day and night, and how the faithful must stand before God.
It is well established that books are beneficial, but they do not
always lead to prayer. And it is to be noted that a greater teacher
than books is prayer itself. Innumerable ascetics have learned to
pray without any books at all. Books and church gatherings cannot
always be with us, but we can always learn by the inner work of
prayer, which can be with us at all times. The soul of each one
who truly prays becomes a temple of God and a sacred place of sacrifice.
All prayers are good audible prayers, book prayers, public prayers,
silent prayers of the heart when practiced carefully and attentively.
As there is no healthy plant without roots, there can be no life
of prayer without the sacraments, especially Holy Eucharist. For,
as Abba Apollos says, "He who withdraws from communing the Sacred
Mysteries, causes God himself to withdraw from him." It is customary
for monks to complete prayers begun in their cell when they have
gathered in church. And common prayers started in church are completed
in their cells. The sacrament of Holy Eucharist, in which they participated
during Divine Liturgy is continued on the sacred altar of their
hearts with ongoing prayer.
The Nature of Prayer
What, after all, is the nature of prayer? Is it worth the toil,
concern and effort that goes into it? Let us examine the words of
the holy Fathers for insight.
St. John Chrysostom says:
"Prayer is a harbor in the storms of life, an anchor for
those who are storm-tossed, the treasure of the poor, the security
of the rich, the healing of the sick, the preservation of health.
Prayer banishes evil things, and preserves the good."
And the God-bearing ecumenical father continues:
"Prayer silences the passions of the soul, assuages the rebellion
of anger, dismisses envy, dissipates evil desire, withers the
love of worldly things, and brings great peace and serenity to
the soul."
The essence of prayer becomes clear from what it offers. St. John
of the Ladder says that prayer is the means which unites man with
God. The most ascetic St. Gregory of Sinai, who wanted to traverse
the universe to teach everyone the benefits of prayer, penetrates
the matter more deeply proclaiming:
"Prayer is a pleasant fire for beginners, 'a light made fragrant
when activated' for the advanced. Prayer informs the heart; it
is the hope of salvation, the sign of purification, a symbol of
holiness, the knowledge of God, the engagement of the Holy Spirit,
the joy of Jesus, the gladness of the soul, the mercy of God,
the sign of reconciliation, the seal of Christ, the ray of the
intelligible sun, the confirmation of Christianity, proof of angelic
life."
Serious obstacles to prayer are too much sleep, too much food,
too much talk, and luxurious living. These contribute to forgetfulness
of God and a sluggish body, while making vigilance and exaltation
of the spirit difficult. They do not help in purification and they
confuse mind, heart and judgment, which should be calm, peaceful
and in quietude during prayer.
How should I pray? When should I pray? How extensive should my
prayer be? Questions such as these reveal an absence of fervent
and continuous prayer. For the one who loves prayer intensely there
are no bounds. He will simply pray at every opportunity. Today's
prayer is a continuation of yesterday's. And today's prayer will
be continued tomorrow. It is said that a holy man never used the
dismissal prayer "Through the prayers of our holy Fathers ..."Â because
his prayer life had no end.
Difficulty in making prayer a daily experience is indicative of
a serious weakness in our spiritual life. But, with recognition
and acknowledgment of this weakness, we should not be disheartened.
Rather, we should let it be a stimulus to intensified and more persistent
efforts. We can learn to pray virtually anywhere we may be, whenever
we think of it. But there should be special times, in addition to
church services, when we conduct our individual prayers. And, as
Abba Isaac suggests for each monk within his cell, we must seek
the most quiet place available for our prayers.
Once Abba Makarios of Egypt was asked how we should pray and he
answered in this way:
"It is not necessary to babble foolishly at great lengths,
but to extend your arms and to say: 'Lord, have mercy on me as
You desire and know best.' And if there is a war about to break
out, say: 'Lord, help me,' for he knows what is best for us and
provides his mercy."
We have prayer with words, and we can also make our entire life
a prayer, a sacrifice of consecration to God, a prayer without words,
which is perhaps the strongest and greatest prayer. Let us sit,
patiently, tirelessly, as permanent disciples listening to God speak.
Ignorant, innocent, humble, poor, dumb before the all-merciful Father,
let us beseech his mercy, his salvation and his salutary help with
"ineffable sighs." With a silent humble prayer, let us allow God
to speak in our life. Let us allow him to do whatever he desires
with us, that we may become similar to the saints, his ever obedient
children, and be restored to our pristine and original beauty, making
his life truly our own life.
Abba Isaac says that when you approach God to pray, "think of yourself
as an insignificant ant, a creeping creature of the earth, a leech,
a stammering infant."
Abba Serapion says that the stance of people in prayer must be
like that of soldiers standing guard, constant, vigilant, in a state
of emergency and courageous readiness.
That great teacher of prayer, St. John Chrysostom, whose entire
life was a petition, has this to say:
"We must pray with ever vigilant attention. And this will
be possible if we understand well with whom we are conversing,
and that during such time we are his servants offering sacrifice
to God. We must pray with contrition, with tears, with reverence,
with serenity and great calmness. Our sins should not stop us
from prayer. We should be ashamed of our sins, but they should
not keep us from our prayers. Even though you are a sinner, approach
God with prayer, that you may be reconciled with him; give him
an opportunity to forgive your sins, which he will, in order to
reveal his love for mankind."
And the holy Father continues:
"If you are afraid to approach God because of your sins,
you are actually hindering him, to the extent, at least, that
is dependent upon you, from expressing his goodness and the wealth
of his providential care. Remove afar, therefore, every hesitation
and doubt about prayer because of sin."
How to Pray
Compressing lengthy, beautiful and comprehensive homilies of St.
John Chrysostom on prayer, we offer the following salient points
to help the praying person. Prayer must be a systematic and regular
practice in our life, with a pious and reverent stance, and with
absolute attention. To pray as we should, with the reverence appropriate
to conversation with God, we should be aware of the great benefit
of prayer, independently of knowing whether there have been specific
responses. The person whose prayer is truly a conversation with
God is transformed into an earthly angel.
God does not ask that we converse with him using beautiful words,
but that what we say emanates from a beautiful soul. Prayer does
not need mediators, formalities, or appointments at prescribed hours.
God's door is always open and he awaits us. If we are withdrawn
from God that is something totally dependent upon us. He is always
near. We need no particular eloquence. He hears us no matter how
softly we speak. He understands us completely even if we say little.
All hours are appropriate and all places good. And prolonged instruction
in the art of prayer in unnecessary. It is sufficient that we want
to pray; then learning becomes rapid and effortless.
It is the manner of prayer that is significant. We must pray with
perspicacity and contrition seeking spiritual progress, forgiving
others and asking their forgiveness, being truly humble. Our prayers
will be received and heard if we are praying as God wants us, if
we persist in our prayers, if we seek what is profitable to our
souls and the souls of others, if our motives are pure, and if we
avoid focusing exclusively on material things. And please note that
all the prayers of the Prophet Moses and of St. Paul were not heard
by God, simply because it was not expedient.
It cannot be overemphasized that when we pray, our efforts should
not focus exclusively on the idea of receiving. The objective of
making our soul better is necessary and this too is accomplished
through prayer. The one who prays with this objective becomes stronger
than the force of worldly things and is able to fly high above them
all.
We mentioned earlier that prayer is obstructed by much sleeping,
much eating, much talking and luxury. If these are obstacles to
effective prayer, then certainly vigils, fasting, silence, quietude
and asceticism are the wings which make our prayers fly higher.
Vigils are inseparable from the life of prayer. As there is no
bird without wings, there cannot be a life of prayer without vigils.
A night without the memory of God is like a garden without flowers,
a tree without fruit, a house without a roof. The prayers best loved
by God are those of the night: before we sleep, after we sleep a
little and arise at midnight, and early in the morning, before dawn.
In this way we dedicate the night not only to bodily rest, but also
to the well-being of the soul. By sacrificing some of our sleep,
we give something of our own to God who sacrificed his Son for our
sins. Nocturnal prayer makes our sleep sweeter because the words
of prayer continue to be active and stimulate beautiful dreams.
It is said that St. Arsenios the Great would begin his prayer each
Saturday night just as the sun was setting in the west. He would
conclude just as the sun arose to shine in his face on Sunday morning.
That is how he measured his time of prayer!
A simple and frugal diet of fasting gives clarity to the mind and
vigilance to the soul. A person who has eaten to satiety cannot
pray, nor can one pray who is starved. One should eat just enough
not to be hungry, perhaps a little less.
Silence is the adornment of the people of God who measure their
words and do not use their tongue as a lethal weapon. The person
who is easy-going with words may find it difficult to pray effectively.
Loquacity confuses, tires and obscures. Silence concentrates the
mind, gives rest to the spirit, and keeps it in constant readiness.
Monks persistently search for the most quiet corner possible to
set up their sanctuary. The objective is to have external quietude
penetrate into the soul, for without inner silence and peace, external
quiet is of no avail. When the serenity of the soul is accompanied
by gratitude toward God, great results can be achieved.
According to St. Makarios of Egypt, guarding our thoughts and praying
with much quietude and peace are fundamental to prayer. And, according
to St. Ephraim the Syrian, the one who prays purely will burn and
banish demons, while he who prays carelessly will become the demons'
laughing stock.
Obstacles to Prayer
An elder of Mt. Athos used to tell young monks: "Do not strike
up a conversation with your thoughts and imaginings!" Another elder
said: "Above my cell many birds will fly. I cannot forbid them.
But that which I can do is to disallow them to make their nest on
my roof!" St. John of the Ladder says: "Even if your mind is constantly
distracted from your prayer, you must struggle unceasingly to recall
it. We shall not be condemned because our attention was distracted
in prayer, but rather because we did not attempt to bring it back."
The "thoughts and imaginings" of which the first elder spoke trouble
many of us a great deal and can be serious obstacles to prayer.
A long and difficult struggle may be needed to cut them off completely.
This is so because, in many cases, even though these thoughts and
imaginings are foreign to our true nature, they have nonetheless
become very familiar. They have established their lairs in us. We
have become accustomed to them and, as a matter of course, consider
them quite natural. When they come to disturb our prayer, concentration
can be quickly lost. And these thoughts may not leave us when we
want them to go away, especially if they correspond to our uncontrolled
desires, if they are indicative of a weakness in our will. As we
said, the struggle can be long and difficult. Let us be honest and
not try to hide or justify our weakness.
There are many other and varied obstacles to prayer. There is hesitation,
anxiety and pain related to nonexistent illness. There is ill disposition,
hunger, thirst, sleepiness, impatience, remembrances, weariness.
We may recall details that we thought had been relegated to oblivion
telephone numbers, sayings of elders, irritations and annoyances
of the past. All these can be problems to beginners, but they should
not dishearten us. In addition, there are imaginings and demonic
fears that usually trouble those who are advanced in prayer, and
sometimes beginners to a lesser degree.
More fundamentally, we can say that the devil uses our negligence
and our inattention to leave the heart unenlightened by the life
of prayer, bringing a myriad of vain thoughts and imaginations to
draw us away from the essence of prayer. But we must keep in mind
that which is exclaimed in the Divine Liturgy: "The doors, the doors;
in wisdom, let us be attentive!" The doors of the mind and of the
heart must be well guarded, so that the originator of evil will
not control them and be able to enter freely.
It is most difficult to guard our thoughts and protect them from
evil theories, demonic deceptions, false visions. Very particular
attention is needed here. The purpose of prayer is not the vision
of God, but the pouring out of his mercy. A strong desire to see
God may be the beginning of error. Let us live as unworthy and incapable,
as we certainly are, and if God should will to appear to us, then
all well and good. But this should not be our agonizing purpose.
There was once an ascetic who was praying in the desert and a temptation
came to disturb him. Humbling himself as usual, the ascetic was
tempted with the presence of a false light. Deeming himself unworthy
to look upon the divine light, and wanting to shun false lights,
he buried his face in the sand. The temptation disappeared and an
inexpressible peace filled the heart of the ascetic. This story
illustrates how very much aware and sober we must be.
Let us therefore guard against obstructions. Let us stand courageously,
like the ascetic mentioned by St. Neilos the Ascetic, who had been
bitten by a snake while praying. He did not move until he had completed
his prayer. "And he who loved God more than himself was not harmed
at all."
A similar incident is mentioned by Palladios about a certain monk
called Elpidios. He was bitten by a scorpion but did not move from
his position of prayer either.
A characteristic of contemporary man, who is easy-going in some
ways, is a strong sense of hurry, and great impatience. He expects
a great deal quickly and without much toil. The impatience which
possesses him makes him want to hurry in prayer; he wants instant
results, here and now. He wants to reap fruit before even sowing.
Without a drop of sweat, he expects miracles, visions and revelations.
Such pure but naïve desires of contemporary man, who in spite of
his folly does not cease desiring God, are frightfully and dangerously
exploited by the many wolves in sheep's clothing, who have infiltrated
the spiritual fold of Christ.
The Answer to Our Prayer
The delay in seeing our prayer requests fulfilled, in having our
questions answered, is yet another point on which our life of prayer
is tested. It is neither a matter of God not hearing our prayers
nor of his being indifferent to our suffering. God does not want
us to be troubled and tormented, but to be in constant communion
with him with our fervent prayers, which should increase if not
immediately answered. We should thank God whether he gives us what
we ask for or not, since in either case he is acting for our own
good. We should not be discouraged and disillusioned when we do
not receive what we ask for in prayer. God may be testing our persistence.
Let us not tire easily.
If we do not receive what we seek we should thank God, nonetheless,
as if our prayer has indeed been answered, since he knows our true
needs of the present hour better than we do. It may be that our
hope does not materialize because what we desire is not essential,
even though it may seem indispensable to us at the time. If something
is truly indispensable God will provide it instantly. Therefore,
even in the case of apparent rejection, St. John Chrysostom reassures
that in essence we have succeeded. Any failure that brings a benefit
to our life is in fact not a failure but success.
"But Father, I am asking for spiritual things that are good for
me, why is it that I do not receive them?" you may ask. Perhaps
because your zeal for them is insufficient. Perhaps because the
requests are not truly from your own heart, but contrived from other
sources or motives. Perhaps you are not worthy to receive them at
this time. It is not possible that God, who takes care of the birds,
the irrational animals and the plants of the earth, and whose compassion
for human beings far surpasses any paternal bond of kinship ignores
us without reason.
Our drowsy yawning, our flight even from the very first disappointment
when everything seems to bother us, our indifference, accompanied
by much carelessness and doubt, indicate quite clearly that in the
final analysis we do not really know what we want and what we seek.
There are times when it is clear, as when we do not ask today what
we were asking just yesterday, that we do not really need what we
pray for. The illness of constant change in our desires, easily
understood psychologically, can affect and torment our life of prayer.
Essential changes in the way we pray come from mystical experiences,
divine breezes, subtle whispers of the Holy Spirit in humble, peaceful
and understanding hearts. As our hearts improve, so does our attitude
in prayer.
St. John Chrysostom asks rhetorical questions and provides answers
which summarize the matter well:
"Are you in a state of calmness and serenity? Then, beseech
the Lord to make more permanent this joy in your heart. Are you
troubled by the onslaught of tribulations and temptations? Beseech
the Lord to calm the storm in your life. Has your prayer been
heard? Thank God. Have you not been heard? Persist in your prayer
until you are heard."
To thank God for pleasant things that come our way is natural.
But to be able to thank God even for the unpleasant events that
happen in our life is remarkable. and when this really happens in
our lives, we truly bring delight to God and shame to the devil.
Sorrow changes to spiritual joy. No one is more holy than the person
who can be grateful to God in his suffering.
St. John of the Ladder says that effective prayer is characterized
by two main elements: sincere thanksgiving and contrite confession.
He clearly tells us that our requests in prayer are sometimes not
fulfilled for one of the following reasons. We may be asking before
the appropriate time, we may not be worthy, or we may be seeking
out of a sense of vainglory. Another possible reason is that, if
we do receive what we pray for, we may fall into the sin of pride.
Also, having received what we ask, we may fall into the other sin
of negligence.
Contrition and Compunction in Prayer
According to the same holy Father, St. John, who authored the famous
spiritual book, The Ladder, true prayer is both mother
and daughter of tears. Contrition and compunction are its regular
companions. Compunctious prayer is based on an attentive life attentive
to the ever-presence of God in our life, to the purity of our heart,
to the genuine humility of our spirit, and to the mystery of death
which we must ever remember and contemplate. As it is impossible
for fire and water to live together, it is similarly impossible
to mix compunction with a life of luxury. And if we could only direct
our awareness to the many salutary interventions of God in our life,
our eyes would fill with tears of joy for his abundant blessings.
Orthodox hymnology is replete with such sweet tears tears of gratitude
combined with tears of compunction, which in ascetic terminology
refer to harmolypi (joyful sadness).
Should our prayers be favored with such tears, let us be careful
not to lose this blessing because of pride. Mark the Ascetic informs
us that with these tears Christ has visited us and has opened our
eyes. The memory of our sins in general, and not necessarily specific
sins, is sufficient for compunction. St. Barsanouphios says that
compunction will come when we tame our will such that we are able
to abandon our non-spiritual rights and our love for worldly popularity.
It is important to distinguish true compunction from the tears of
superficiality, vanity and sentimentality. And we must be careful.
Compunction can be wiped out by a careless tongue.
Prayer without compunction is like a meal without taste, according
to Elias the Elder. The saintly Theognostos tells us that compunction
can be gained in prayer by temperance, vigilance and humility, says.
And Niketas Stethatos observes that compunction begets humility
and humility compunction.
Concluding Remarks on Prayer
Dear friends, let our prayer be regular, but not out of custom
and duty; let it be with a program, but not for the sake of the
program. In this way our prayer can be expected to have sweet warmth
and inspirational variations and graces. In a mystical yet certain
way, God will inform us if our prayer is true and pleasing to him
through the joy and peace which will fill our soul. For many, temptations,
difficulties, misfortunes, dangers, deaths, losses have been stimuli
which led them to the art of prayer. These difficulties have helped
them to more fervent and stronger prayers which earlier had not
been achieved, even with persistent effort, because they were not
whole-hearted or lacked sincerity.
The true art of prayer is taught to the person who prays by God
himself. Customary prayer, without a spirit of contrition, of compunction
is not pleasing to God. A soul who loves God cannot live without
prayer. God draws the soul to himself through prayer. Only to the
humble person will God give the taste of the sheer sweetness of
prayer. Only the prayer of the humble person can be pure.
In the final analysis, my dear brothers and sisters, whoever you
are strong or weak, warm or cold, young or old, educated or uneducated,
wealthy or poor, clergymen or laymen know that not even a single
word of our prayers is in vain. They are all heard, all of them.
For this reason do not forget, during those sacred hours, to mention
my unworthy person, since God also loves prayers for others, particularly
for those who have so much need
Copyright: 1999, Holy Cross Orthodox Press, Brookline,
MA
Source: taken from the book, Athonite Flowers
Re-published from TrueChristianity.info
in October 2012
Submit
your article!
Read
more articles - Free!
Need
translation jobs? Click here!
Translation
agencies are welcome to register here - Free!
Freelance
translators are welcome to register here - Free!
Subscribe
to TranslationDirectory.com newsletter - Free!
Take
part in TranslationDirectory.com poll - your voice counts!
|